[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103) › 8.14 # 廣弘明集 8.14 廣弘明集 8.14 - **Language:** Classical Chinese ### [8.14](https://indike.org/pramana/in.bauddha.taisho.2103.8.14) 有東都逸俊童子。問於西京通方先生曰。僕聞風流傾墜。六經所以緝修。誇尚滋彰。二篇所以述作。故優柔弘潤於物必濟曰儒。用之不匱於物必通曰道。斯皆孔老之神功。可得而詳矣。近覽釋教文博義豐。觀其汲引則恂恂善誘。要其指趣則亹亹茲良。然三教雖殊勸善義一。塗迹誠異理會則同。至於老嗟身患孔歎逝川。固欲後外以致存生。感往以知物化。何异釋典之厭身無常之說哉。但拘滯之流未馳高觀。不能齊天地於一指均是非乎一氣。致令談論之際每有不同。此所謂匿摩尼於胎㲉。掩大明於重夜。傷莫二之純風。塞洞一之玄指。祈之彌劫。奚可值哉。敬請先生為之開闡。通方先生曰。子之問也激矣哉。可謂窮辯未盡理也。僕雖不敏稽疑上國。服膺靈章陶風下席。今當為子略陳其要。夫萬化本於無生而生。生者無生。三才兆於無始而始。始者無始。然則無生無始物之性也。有化有生人之聚也。聚雖一體而形神兩異。散雖質別而心數弗亡。故救形之教。教稱為外。濟神之典。典號為內。是以智度有內外兩經。仁王辯內外二論。方等明內外兩律。百論言內外二道。若通論內外。則該彼華夷。若局命此方。則可云儒釋。釋教為內儒教為外。備彰聖典。非為誕謬。詳覽載籍尋討源流。教唯有二寧得有三。何則昔玄古朴素。墳典之誥未弘。淳風稍離丘索之文乃著。故包論七典統括九流。咸為治國之謨。並是修身之術。故藝文志曰。儒之流。蓋出於司徒之官。助人君順陰陽明教化者也。遊文於六經之中。留意於五德之際。祖述堯舜。憲章文武。宗師仲尼。其道最高者也。 > There was an extraordinary youth of the Eastern Capital who asked the Broad-Minded Master of the Western Capital: "I have heard that when refined culture fell into decay, the Six Classics were compiled and revised; and when boasting and preening grew prominent, the Two Chapters were composed. Thus, what is gentle and immensely nourishing, invariably aiding all beings, is called Confucianism; what is inexhaustible in use, invariably penetrating all things, is called Daoism. These are both the spiritual accomplishments of Confucius and Laozi, which can be known in detail. Recently, I have examined the teachings of the Śākya, finding their texts vast and their meanings profound. Observing how they guide and draw others forward, they are gentle and skillfully didactic; examining their essential drift, they are untiringly excellent. However, although the three teachings differ, their encouragement of goodness is unified in purpose; their tracks and traces are indeed disparate, yet their realization of principle is identical. As for Laozi lamenting bodily distress and Confucius sighing over the flowing stream—the former indeed wished to put himself behind and outside so as to preserve life, while the latter was moved by what passes away to recognize the transformation of things. How do these differ from the Buddhist scriptures' discourse on revulsion toward the body and impermanence? It is only that narrow-minded people have not engaged in lofty contemplation, being unable to equalize heaven and earth into a single finger or balance right and wrong within the one breath. This causes continual discord in their discussions. This is what is meant by hiding a maṇi-jewel inside an eggshell, or veiling great radiance in dense night, thereby damaging the pure tradition of non-duality and blocking the profound purport of penetrating oneness. Even praying for it across countless kalpas, how could one encounter it? I respectfully ask you, Master, to elucidate and unfold this for me." > > The Broad-Minded Master replied: "Your question is vehement indeed! It may be said that your exhaustive eloquence has not exhausted the principle. Though I am not quick-witted, I have inquired into doubts in the superior realm, cherished the sacred texts in my heart, and imbibed the transformative influence from the lowest seat. Now I shall briefly set forth the essentials for you. The myriad transformations originate from non-arising and yet arise; that which arises is non-arising. The Three Powers germinate from the beginningless and yet begin; that which begins is beginningless. Thus, non-arising and beginninglessness are the nature of things. Having transformation and having birth are the aggregation of humans. Although an aggregation is of a single body, form and spirit are twofold and distinct; although dispersal separates their physical substance, mental factors do not perish. Therefore, the teaching that rescues physical form is designated as 'external'; the scripture that saves the spirit is titled 'internal'. For this reason, the Mahāprajñāpāramitā-śāstra speaks of internal and external sutras, the Benevolent Kings Sutra distinguishes internal and external treatises, the Vaipulya scriptures clarify internal and external vinayas, and the Śata-śāstra speaks of internal and external paths. If we speak broadly of internal and external, it encompasses both the Chinese and the barbarian. If we restrict the terminology to this realm, one may speak of Confucianism and Buddhism: the teachings of the Śākya being the internal, and the teachings of the Ru being the external. This is fully made clear in the sacred scriptures and is no fabrication. Examining the records in detail and investigating their origins, there are only two teachings—how could there be three? Why? In ancient and simple antiquity, the announcements of the Three Fen and Eight Dian were not yet promulgated; only when the pure customs gradually drifted away did the texts of the Nine Qiu and Eight Suo appear. Thus, embracing all seven classes of scripture and integrating the nine schools, all were plans for governing the state and methods for cultivating the self. Hence the 'Treatise on Literature' states: 'The school of the Ru probably arose from the office of the Minister of Education (Situ), assisting the ruler of men to accord with yin and yang and to clarify moral transformation. They traveled through the texts of the Six Classics and paid heed to the five virtues, transmitting the ways of Yao and Shun, modeling themselves upon King Wen and King Wu, and taking Zhongni as their ancestral teacher; their Dao is the highest.' > — English (machine translation) (machine translation) - [Previous: 8.13](https://indike.org/pramana/in.bauddha.taisho.2103.8.13) - [Next: 8.15](https://indike.org/pramana/in.bauddha.taisho.2103.8.15) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.2103.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.8.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.8.14](https://indike.org/pramana/in.bauddha.taisho.2103.8.14) · Pramāṇa